Leviticus 14 29

Leviticus 14:29 kjv

And the rest of the oil that is in the priest's hand he shall put upon the head of him that is to be cleansed, to make an atonement for him before the LORD.

Leviticus 14:29 nkjv

The rest of the oil that is in the priest's hand he shall put on the head of him who is to be cleansed, to make atonement for him before the LORD.

Leviticus 14:29 niv

The rest of the oil in his palm the priest shall put on the head of the one to be cleansed, to make atonement for them before the LORD.

Leviticus 14:29 esv

And the rest of the oil that is in the priest's hand he shall put on the head of him who is to be cleansed, to make atonement for him before the LORD.

Leviticus 14:29 nlt

The priest will apply the oil remaining in his hand to the head of the person being purified. Through this process, the priest will purify the person before the LORD.

Leviticus 14 verses

Leviticus 14 29 Meaning

Leviticus 14:29 describes a specific action within the purification ritual for a poor person who has been healed of a severe skin disease, commonly referred to as tsara'at. The verse details the high priest's actions involving olive oil: he places some oil in his palm, dips his right finger into it, and then sprinkles some of that oil seven times before the LORD. This ritual act, following an earlier blood sacrifice, was crucial for the cleansed person's atonement, purification, and full readmission into the camp and communion with God. The oil, often symbolizing the Spirit of God and anointing, in conjunction with the priestly act, underscores the divine involvement in the restoration of the individual.

Leviticus 14 29 Context

Leviticus chapter 14 outlines the detailed rituals for the cleansing of a person afflicted with tsara'at (skin disease), a condition that rendered them ritually unclean and socially isolated. The chapter is divided into two main parts: the initial declaration of cleanliness outside the camp (Lev 14:1-20), followed by the ceremonies within the sanctuary to complete purification and restoration (Lev 14:21-32). Verse 29 is part of the second stage, specifically addressing the offering for a poor person who cannot afford the full required sacrifice. The ritual involves a trespass offering, a sin offering, a burnt offering, and an elaborate use of blood and oil. The application of oil on the ears, thumbs, and toes (Lev 14:28) and the subsequent sprinkling of oil "before the Lord" (Lev 14:29) represent a key moment of re-consecration and full readmission to communal worship. Historically and culturally, such detailed rituals reinforced the Israelite understanding of purity, the holiness of God, and the need for divine intervention and priestly mediation to reconcile with the community and the LORD after defilement. The distinction between the offering for the wealthy and the poor highlights God's compassion and provision for all people regardless of economic status.

Leviticus 14 29 Word analysis

• And the priest: The Hebrew, hakkohen (הַכֹּהֵן), emphasizes the unique role of the Aaronic priest. He acts as God's representative, mediating between the unclean individual and the divine. His actions are strictly prescribed, ensuring proper ritual performance and validity before God. This highlights the Old Covenant's structured access to God through specific priesthood.
• shall put: From the Hebrew verb natan (נָתַן), meaning "to give" or "to place." It denotes a deliberate, ritualistic act, not accidental or informal. The priest intentionally handles the sacred oil.
• some of the oil: Min-hashemen (מִן־הַשֶּׁמֶן). "The oil" specifically refers to "olive oil" used for anointing and holy purposes. This oil symbolized the Spirit of God, anointing, consecration, and provision in ancient Israelite culture. Its partial use ("some of") indicates a dedicated portion for this particular ritual, setting it apart.
• in his palm: Al-kappo (עַל־כַּפּוֹ). The palm of the hand signifies a receiving or containing action, often associated with holding or offering. This is a specific physical gesture within the ritual, ensuring a direct and precise application.
• and the priest shall dip: The repetition of "the priest" (hakkohen) emphasizes the singular authority and responsibility in carrying out this crucial step. V'taval (וְטָבַל) means "and he shall dip" or "immerse," specifically a shallow dip. It denotes a deliberate, precise action essential for applying the oil to the finger.
• his right finger: Etzba'o hayemanit (אֶצְבָּעוֹ הַיְמָנִית). The "right" side often signifies strength, prominence, and special significance in biblical rituals and blessings (e.g., Gen 48:14, Ex 15:6, Ps 118:16). The precision of "finger" underscores the meticulous nature of priestly service.
• in the oil: Bashemen (בַּשָּׁמֶן). Reinforces the medium of purification and consecration. The oil itself is part of the sacred offering and agent in the ritual.
• and sprinkle some of the oil: V'hizza min-hashemen (וְהִזָּה מִן־הַשֶּׁמֶן). The verb hizza (הִזָּה) means "to sprinkle" or "to spatter." This is a recurring ritual action in Israelite worship, signifying purification, atonement, and consecration. It differs from simply pouring; sprinkling is an act of purification, removal of defilement.
• with his finger: The priest's own body part, guided by divine instruction, is the instrument for the precise application. This signifies human participation, directed by divine law, in the purification process.
• seven times: Sheva pe'amim (שֶׁבַע פְּעָמִים). The number seven often symbolizes completeness, perfection, and divine appointment in biblical numerology (e.g., seven days of creation, numerous occurrences in Revelation). In purification rites, sprinkling seven times underscores thoroughness, full purification, and the perfect divine nature of the cleansing. It indicates a ritual done according to God's perfect standard.
• before the Lord: Lifnei Yahweh (לִפְנֵי יְהוָה). This phrase indicates the action is performed in God's presence, under His direct observation and approval. It implies the ritual's efficacy comes from divine acceptance, not human merit alone. It is a holy act of worship, demonstrating reverence and submission to God's holiness.

Words-group analysis:

• "And the priest shall put some of the oil in his palm": Establishes the agent (priest), the offering component (oil), and the initial physical posture of readiness for the ritual. It highlights the precise handling of the sacred substance.
• "and the priest shall dip his right finger in the oil": Repeats the priestly agent and specifies the crucial, deliberate action and instrument. The right finger signifies authority and specific, significant touch in sacred contexts.
• "and sprinkle some of the oil with his finger seven times before the Lord": This describes the pivotal act of purification. "Sprinkling" indicates the transfer of cleansing properties. "Seven times" conveys thoroughness and divine completion. "Before the Lord" emphasizes the divine audience and purpose of the ritual, signifying acceptance and efficacy. This sequence is central to ritual cleansing and reconciliation with the Holy God.

Leviticus 14 29 Bonus section

The oil used in these rituals was typically unmixed olive oil, reflecting its pure and vital symbolism. Its association with anointing for kings, priests, and prophets foreshadows Jesus Christ, the ultimate "Anointed One" (Messiah), who fulfills all priestly and prophetic roles. The distinction between the application of blood (Lev 14:14, 17) and oil on the specific body parts (earlobe, thumb, big toe) before the sprinkling act underscores different but complementary aspects of the cleansing. The blood brings atonement and life, making the body parts clean; the oil then sanctifies and empowers them for future use in service to God. The act of sprinkling the remaining oil before the LORD further emphasizes that the complete process is consecrated to God. It highlights that the restored individual's entire life and reintegration are now under divine favor and protection, consecrated back to the Lord.

Leviticus 14 29 Commentary

Leviticus 14:29 describes the concluding segment of a vital purification rite for a person restored from tsara'at, specifically outlining the affordable provisions for the poor. This verse illustrates God's mercy and inclusion, ensuring that economic status does not hinder spiritual cleansing and readmission into the covenant community. The oil, handled precisely by the priest's right finger and sprinkled seven times "before the Lord," functions as an anointing for re-consecration. This anointing parallels the anointing of priests, suggesting a restoration of the cleansed individual to a state of ritual purity, making them fit to dwell and worship among God's people. The act of sprinkling is fundamental in Levitical law for purification from defilement and pollution. Unlike blood sprinkling which atones, oil sprinkling seems to consecrate and purify for renewed access and fellowship. The symbolic number "seven" conveys the ritual's completeness and divine perfection. Ultimately, this passage points to the New Covenant where Christ, our ultimate High Priest, performs a complete and eternal cleansing through His own sacrifice and the anointing of the Holy Spirit, making us fit to stand eternally before the Lord.